Preface: Philosophy, religion, and psychiatry – all are big topics, unsolved problems for the whole human race so far; the centerpiece of all three is only two words: life and death. Life and death are the most real events in a person’s life, and any person has a unique experience of life and enjoys the right to speak. Therefore, despite the vastness of the topic, I am not afraid to express my own opinion, nor do I care whether it is canonical or not. Whether one is a philosopher, a religious person, a technocratic scientist, or a commoner who eats only one meal a day, as long as one has life, one is faced with the most primitive questions of life, that is, “why live” and “what is the meaning of life”. Life is limited, and when death comes, everything that has been fought for comes to nothing, so we have to doubt the value of life. Is life pain or joy? Is this life for eternity or according to this life for the illusion, is to bear or beyond, these questions will accompany the existence of human beings and always exist, some people will be called the ultimate meaning. The reason why human beings reflect on these questions is that they are rational. From this point of view, there is nothing outside the mind, and it is not wrong for the world to exist in our mind. If people do not have consciousness, although everything still exists but can not enter our brain, although the individual life still occurs with the surrounding world, such as foraging for food, avoiding danger, reproduce offspring, etc., more instinctive reaction, the world and the subject of this subject is not affiliated with the subject of the communication, the environment is the environment, he is he, independent of each other, do not disturb, but purely at ease. People are different, as if I am writing this text, others read this text, in fact, we are completely in the discussion of some abstract things, does not exist in the objective world, but exists in our minds, words and thoughts are subjective. Therefore, I think, therefore I am, and reason is the essence of man. Because of reason, it is possible to reflect on life, and there is confusion and pain, which also includes pleasure. Life and death are the greatest propositions of philosophy and religion. What is the famous saying of Heraclitus, the origin of philosophy, “One cannot step into the same river twice”? It is the unidirectionality of time, and the unidirectionality of life; to Socrates, the first wise man of the West, who first dedicated death to the living, and from then on the shadow of death is clear and lingering in people’s understanding. But the tradition of searching for life did not continue after Socrates, and philosophers ran off to think about purely metaphysical concepts such as ontology and the first nature of the world, forgetting about real life. It was not until the emergence of existentialist philosophy that the simple questions about life, about living, were seriously rethought and returned to the ancient philosophical tradition (the First Axial Age). Throughout the ages, I believe that there are three people who have looked at the issue of life and death most thoroughly: Zhuangzi of China, Siddhartha Gautama of India, and Gamut of France. These three people, all of them are the real existentialists, although their views are not consistent, but the question of “existence” has always been their lifelong subject. The nature of existence is absurd, among them, Gamou is the most serious, “laughter with tears”; Zhuangzi is the most free, “death and life is like a dream”; Sakyamuni is the most optimistic, “life and death is nirvana”. All three are on the death of life; if on the death of life, I thought, no longer need to refer to what canonical books, read Confucius enough, “cultivate oneself and life,” “death,” enough to bear all the weight of life or the light. Therefore, a real Chinese, a true unity of the three religions, then the spirit is the most sound, “up to be good to the world, the poor is good alone,” the favor and shame, in and out of the free, but unfortunately, the heritage of the ancestors of many people have not tapped into, relying on the ancestor of the immoral, it is really a waste of the good things. Thinking about the righteousness of life and death, out of philosophy, there is also religion. In contrast to philosophy, religion is about abandoning reason. This is at least a little bit difficult for me to understand. As far as my more or less Marxist brain is concerned, I think that “there is no savior in the world” is a matter of course. It’s as if slaves, who follow their masters and deliver their own destiny, don’t have to worry about their lives, of course. That trust makes even if the master sells him, he is still calm and happy, believing that this is the best place in his life; whereas I would rather be a stray dog in the wild, bearing my own original misfortunes in life. What I mean is that thinking about the ultimate meaning is something that everyone can and should do, but since the ultimate meaning is about the individual, the individual cannot give up his responsibility. Abraham is a model of strong faith in Christianity, and in the case of his killing of his own son, I have thought about it and thought about it again and again, and I can’t figure it out. What is the difference between Abraham killing his son to show his sincerity to God and Yi Ya boiling his own son to please King Zhou? If Abraham knew that God was only testing him before he killed his son, then he is slippery; if he really offered his son as a sacrifice to God, then he is selfish and cold-hearted, because he was exchanging his son’s life for God’s permanent protection. So of the four ways Kierkegaard envisions how Abraham takes his son Isaac to Mount Moriah, the one that strikes me is the second: After that, Abraham becomes so old that he can’t forget what God has commanded him to do …… Abraham’s eyes are darkened, and he can no longer see the joys and pleasures. (Kierkegaard’s “Fear and Trembling”) This is an existentialist’s understanding of a vision from human nature, with an eye to the present. Of course, it may be that this is a small minded person’s understanding, and religious people must have a different view. I’m just trying to keep my mouth shut. (I think that the goodness of Christianity does not necessarily lie in the belief in ignorance, but in the compassion of “loving others as oneself”, and therefore the perseverance of giving up one’s life to feed tigers and bear suffering. For example, in “Crime and Punishment”, Raskolnikov voluntarily surrendered to Siberian labor camps.) But fortunately for the world, besides the other-forceful, revelatory religions – the kind that tell people not to think of themselves as human beings, but as little lambs – there are also self-sustaining religions, which some call wisdom religions, or philosophical religions. Such as Buddhism, or the ideas of Confucianism and Taoism, the latter of which is also known as the philosophy of becoming religious. (Although Buddhism and Hinduism have a great deal of origin, out of the racial system is firmly opposed to, I have little interest in the study of Hinduism, as he proposed the true meaning of the door – the upper Brahman, the door of the mundane meaning of the lower Brahman and the distinction between the true nature of the Brahman and Brahman God is quite insightful, as for the other major religion, Islam, its (As for the other major religion, Islam, its doctrine of arbitrariness is more difficult for my Chinese children and grandchildren to understand, the Chinese people encountered a crisis, is the “Goddess of Mercy, the Jade Emperor, God God God” with the nonsense of readings, oily cute, do not talk about it). Buddhism, Confucianism, Taoism can be three unity, is that the three have a common point: the theory of nature (Fu Weixun: nature of the mind to recognize this position). And Wang Yangming’s “Mind is Reason”, or in “scientific” terms, “Truth Subjectivism”. In light of the almost reflexive refutation of this conclusion by many, a clarification is necessary. As far as the nature of truth is concerned, there have been three historical views of truth: the “conformity theory” between subjectivity and objectivity; the truth-usefulness theory; and the internal consistency theory between ideas. The first is the view applied by the scientific community, that truth should be in accordance with objective reality, with absolute uniformity of standards; the second is the Jamesian pragmatist view of truth, which he believed to be confirmed. The third, that is, the consistency of the human being’s existential situation and inner experience, the so-called “to realize the knowledge of things”, “to know the nature of the heart”, the first two can be said to be the subject-object separation of the dualism, the latter for the monism beyond the subject-object dichotomy. However, science is divided into natural science and spiritual science (France, Dilthey), the object of study of spiritual science – the essence of life, not the natural science of the study of the material, it is different from the physics of the “force” and “energy” concept is different from the “force” and “energy” concept. It differs from the physical concepts of “force” and “energy” in its immateriality and its continuity, which cannot be measured. According to Jaspers (Germany, doctor of medicine and professor of philosophy, who published “General Psychopathology”), the “philosophy of existence” is a concept opposed to the traditional “science”, which studies only one aspect of existence, and can deal with a certain aspect of existence only by dividing it into various subjects. He can only deal with one aspect of existence by dividing it into various subjects. As the object of science, human beings are also objects, and psychology, sociology, anthropology, and so on, each study “human beings” as an object from one aspect. However, existence is indivisible, it is a unique inner experience, and the meaning of existence lies in the experience of existence, which is irreducible and destined to be subjective. Therefore, the individual always grasps the object of scientific research as a whole in accordance with the personal experience of existence. Philosophy is not science; otherwise, it is only the part as the whole and the object as existence. He concludes that “[Philosophy of existence] utilizes expertise and goes beyond it. He does not know the object, but clarifies and realizes the being of the thinker himself. He drifts by transcending the worldview that prescribes all existence and resorts to his own freedom to articulate existence.” Marcel (French philosopher) divided the human condition into questions and mysteries, the scientific study of which is the question, the object of which is an objective object, external to the “I”, from which the “I” can keep a distance, observe and analyze, and obtain a universally valid The “mystery” is something that “I” am committed to, and at this point, the boundary between me and the problem disappears, and I don’t know whether I am solving a problem or dealing with myself, because “I” am facing an existential situation. I don’t know whether I am solving a problem or dealing with myself, because I am facing an existential situation. Therefore, the material used by the philosopher in thinking is his personal experience, philosophy is essentially a personal behavior, and every philosopher’s thinking has to start from the beginning; philosophy cannot progress like science, but has to start over again (A New Edition of Modern Western Philosophy, Zhao Dunhua). Since personal experience is unique, “as one drinks water, one knows the cold and warmth of the water”, so Rulai flicked the flower, Gaye smiled, in which a rhinoceros is connected to the wonderful world, how can it be read out by reading five buckets of books? Life and death issues, including the current rise of life and death, are individual experience, although there is a collective life and death, but also must be built on individual experience, so that people who study the issue of life and death, if the scientific head to deal with, rather than switch to the study of neuroanatomy, there will be more great discoveries. The following is a discussion of attitudes toward and treatment of the problems of life and death. The reference to the predecessors mainly comes from the three schools of Confucianism, Taoism and Buddhism and the philosophy of existentialism. Here, Taoism mainly refers to Zhuangzi. Laozi’s thought is too cunning, Laoxiang put the natural inaction of the Tao of Heaven into the political and social level of humanism – Fu Weixun, not as Zhuangzi more individualistic. First, the absurdity of existence. The man who articulated this dilemma most clearly, Albert Camus, is the most important person in the world. Albert Camus (1913-1960), who articulated this dilemma most clearly, threw the ultimate question at us, “Is life worth living?” He put the ultimate question to us, “Is life worth living? This comes primarily from the realization of the finite nature of life. No matter how much we endure or what we create, we will eventually die, and death destroys all value. A life of busyness and self-righteousness is ultimately faced with nothing, “What a white earth is so clean,” and in the face of this nothingness, can we not doubt our own obsessive life? Is it worth experiencing? Is it worthwhile? Zhuang Zi said, “a subject to its molding, not dead to wait for the end, and things with the edge of the phase of the destruction of its line as chi and can not be stopped, is not also sad! （Therefore, anxiety is the norm of human existence, and irremediable disappointment has become the only attitude of human life. (“The Myth of Sisyphus”) and the first of the Four Noble Truths of Buddhism, the first bitter truth, “everything is suffering”, it is really born bitter, death is bitter, poor also bitter, also bitter, not to mention the torture of the disease, when the presentation of all the heart, after all the sorrows and joys of the world, and found that it is only a dream of sorghum, Lu Sheng woke up the moment of the absurdity of the sense of the will come to the face. Since survival is meaningless, it is worthwhile to continue to take great pains to “live”. Just like Lai Fu in Yu Hua’s novel, when the precious things in life are destroyed one by one, is it worth living for life itself? Obviously, the answer to this question, ancient and modern, all schools of thought are still the same, because no one has yet to encourage suicide (dare to encourage those who are called cults). So, one still has to live, so is it better to seek meaning outside of one’s life or to create meaning within it? The irrational attitude, that of religion (Christianity) and that of theistic existentialism Kierkegaard and Jaspers, holds that the meaning of life is not to be derived from reason but from faith, even though that faith is full of inherent paradoxes. Creating meaning in the midst of life is the attitude of atheism, of Sisyphus, and of Confucianism, Taoism, and Buddhism. –Although Buddhists have a Buddha, it is only a secular meaning, and “seeing nature is Buddha” has long abolished the position of worshiping gods. Sisyphus, an absurd hero, whose destiny is to push a boulder, which will always fall, up the mountain again and again. His labor is never-ending, repetitive, and meaningless, but he sees his meaningless life as a process from which he can derive pleasure and satisfaction. Camus says, “The whole joy of Sisyphus’ voicelessness lies in this. His destiny is his. His rock is his business. …… Every particle of this boulder, every sandy tonic of this dark, high mountain, forms a world (empirical subjectivity) only for Sisyphus. The struggle he had to undertake to climb to the top of the mountain was in itself enough to fill a man’s heart. It should be considered that Sisyphus is happy.” It is clear from this that existence is not a static Being, but a flowing Be-coming.(Bergson) Therefore, life itself is value. The Buddhist view is equally positive (referring to Mahayana and more favorably to Zen). Master Bean Shan said in his Dream Journey Collection, “It is said that when one is lost, life and death begin, and when one is enlightened, the cycle of rebirth ceases. …… That is why Dharma came to the West, not to set up words, but only to realize the self-mind. This mind is the root of all the ten realms of the holy and mortal worlds. All enlightenment of this heart, is the most holy Mahayana; less enlightenment of this heart that is the second person; do not understand that is a mortal”, from “the heart of all dye” to “the heart of all net”, from all the suffering of the anorexic argument to the positive task of secular events! As the Zen Sect puts it, “One day without plowing, one day without eating,” it expresses great concern for the realization of the meaning of the Sheng-yi in the worldly sense. The Tiantai Sect affirms that “every color and every fragrance is the Middle Way”. Zen Buddhism advocates that “every day is a good day” and “ordinary mind is the Way”, and breaks down the distinction between entering and leaving the world, between life and death, and emphasizes “taking care of one’s feet” at all times and places, and establishes the principle that “the earth is the Pure Land”. It emphasizes the importance of “taking care of one’s feet” at all times and establishes the positive belief that “the earth is the Pure Land” (Fu Weixun). Therefore, “Hungry to eat, sleepy to sleep”, but do not make, just ordinary, as long as the original face of man, self-nature is Buddha, where else to find Buddha? “Life and death is Nirvana”, what other transcendence is needed? This honest attitude towards life not only recognizes the destructiveness of the flesh, but also recognizes the various desires of the flesh, and also accepts to satisfy the desires of the flesh, “Wine and meat pass through the intestines, but Buddha stays in the heart”, which is really free and optimistic, and can be compared with the Gestalt’s need to satisfy. Therefore, life itself is a meaning that does not need to be proved. In comparison with Camus’s absurdity of life and the creation of meaning, is Buddhism not more skillful? Buddhism is based on the principle of “karmic emptiness” (Longshu, The Middle Way), “I say that the Dharma of all causes is emptiness, and that it is also a false name, and that it is also the middle way of righteousness. There has never been a single law that did not arise from causes, therefore all dharmas, there is none that is not empty.” This means that all dharmas (all things) come from causes and have no fixed and unchanging nature of their own, manifesting the meaning of “emptiness”. Emptiness is not absence or non-existence, but “non-selfhood”, so everything is interdependent and arises from causes (see Heidegger’s theory of relationship). The “emptiness” that reveals the reality of all dharmas as having no self-nature also has no self-nature of its own, so it is a false name, so it is necessary to “empty and empty again”, or even “empty after all”, to break the dichotomy between emptiness and emptiness, and to break the dichotomy between the existence and the absence of emptiness. This is to break the dichotomy between emptiness and non-emptiness, between existence and non-existence, between birth and death, and between the cycle of birth and death and nirvana and liberation. Long Shu’s philosophy of “the emptiness of all dharmas” is the foundation of the entire philosophy of Mahayana Buddhism. It goes beyond the narrowness of the “I” to view the world from a holistic perspective, and is indeed a turning point in the development of Western dualism to its end. Therefore, there is no difference between the cycle of life and death and the liberation of nirvana, and the so-called “non-dual dharma door” and Zhuangzi’s theory of qi-materialism really have the same flavor. Here, it can be seen that the theory of Qi Matter has also transcended the subjectivity of truth, because the law of nature is beyond all value judgments, and can even be said to be valueless, it is beyond all metaphysical and theological discourse. Zhuangzi had the most natural attitude toward death. After the death of his wife, he drummed and sang as if no one was there, because “the beginning of the beginning and this is no life, not just no life, and this is invisible; not just invisible, and this is no gas; mixed with the mango fluorene, change and gas, gas change and form, form change and life, and now change and the death, is with the spring, autumn, winter, summer and the four seasons of the line also. People and lay down in a huge room, and I wailed with the cry, since I thought it was not life, so stop. Zhuangzi is talking about the “law of nature”, I understand that respect for life. In the relationship between the spirit and the flesh, is to respect the true desire of man. There is also no difference between physical and spiritual pleasures in terms of their superiority or inferiority. (See the utilitarian principle of the primacy of spiritual pleasure over physical pleasure.) As for the discussion of true desires, that is another big topic, but everything that is true and life-affirming should be honored. (Applied to neurosis, there are no good and bad desires, only true and untrue ones.) The most criticized aspect of Zhuangzi is the natural inaction of Taoism, which is highly debatable. Personally, I prefer to understand the meaning of Wu Wei from the meaning of no delusion, not to mention that the ideal personality of China is “Confucianism and Taoism”, with Taoism’s clear-mindedness and reticence as the core, and Confucianism’s rigidity of “Heaven walks with health, and the gentleman is unceasing in self-improvement”, and the rigidity of the one and the softness of the other work together in harmony. Otherwise, of the four ancient civilizations, how can the Chinese civilization survive alone today when the three major civilizations have all withered away? Lastly, I would like to talk about Confucianism. Confucianism is the most active in entering the world. His principles of settling down and building up one’s life are “to know one’s nature with all one’s heart”, “to keep one’s heart and nourish one’s nature”, and “to live young and to live young, and to cultivate one’s body in order to wait for the end of one’s life”. He emphasized secular human morality. He has a humanistic religious belief that life is a vocation or mission and internalizes the vocation. This sense of mission that is not mine makes life not only not absurd, but on the contrary, sublime and sacred. Therefore, the ultimate concern of Confucianism is to carry out the Mandate of Heaven, to practice the Way of Benevolence and the Way of Heaven, and to die before one’s death. Those who pursue the unity of heaven and man are also happy people.